THUS, THOSE WHO INVOKE «SECULAR» TYRANNY in contrast to religion are hoping that we will forget two things: the connection between the Christian churches and fascism, and the capitulation of the churches to National Socialism. This is not just my assertion: it has been admitted by the religious authorities themselves. Their poor conscience on the point is illustrated by a piece of bad faith that one still has to combat. On religious Web sites and in religious propaganda, you may come across a statement purportedly made by Albert Einstein in 1940:

Originally printed in Time magazine (without any verifiable attribution), this supposed statement was once cited in a national broadcast by the famous American Catholic spokesman and cleric Fulton Sheen, and remains in circulation. As the analyst William Waterhouse has pointed out, it does not sound like Einstein at all. Its rhetoric is too florid, for one thing. It makes no mention of the persecution of the Jews. And it makes the cool and careful Einstein look silly, in that he claims to have once «despised» something in which he also «never had any special interest». There is another difficulty, in that the statement never appears in any anthology of Einstein’s written or spoken remarks. Eventually, Waterhouse was able to find an unpublished letter in the Einstein Archives in Jerusalem, in which the old man in 1947 complained of having once made a remark praising some German «churchmen» (not «churches») which had since been exaggerated beyond all recognition.

Anyone wanting to know what Einstein did say in the early days of Hitler’s barbarism can easily look him up. For example:

It is quite clear from this that he put his «faith», as always, in the Enlightenment tradition. Those who seek to misrepresent the man who gave us an alternative theory of the cosmos (as well as those who remained silent or worse while his fellow Jews were being deported and destroyed) betray the prickings of their bad consciences.

TURNING TO SOVIET AND CHINESE STALINISM, with its exorbitant cult of personality and depraved indifference to human life and human rights, one cannot expect to find too much overlap with preexisting religions. For one thing, the Russian Orthodox Church had been the main prop of the czarist autocracy, while the czar himself was regarded as the formal head of the faith and something a little more than merely human. In China, the Christian churches were overwhelmingly identified with the foreign «concessions» extracted by imperial powers, which were among the principal causes of the revolution in the first place. This is not to explain or excuse the killing of priests and nuns and the desecration of churches — any more than one should excuse the burning of churches and the murder of clergy in Spain during the struggle of the Spanish republic against Catholic fascism — but the long association of religion with corrupt secular power has meant that most nations have to go through at least one anticlerical phase, from Cromwell through Henry VIII to the French Revolution to the Risorgimento, and in the conditions of warfare and collapse that obtained in Russia and China these interludes were exceptionally brutal ones. (I might add, though, that no serious Christian ought to hope for the restoration of religion as it was in either country: the church in Russia was the protector of serfdom and the author of anti-Jewish pogroms, and in China the missionary and the tight-fisted trader and concessionaire were partners in crime.)

Lenin and Trotsky were certainly convinced atheists who believed that illusions in religion could be destroyed by acts of policy and that in the meantime the obscenely rich holdings of the church could be seized and nationalized. In the Bolshevik ranks, as among the Jacobins of 1789, there were also those who saw the revolution as a sort of alternative religion, with connections to myths of redemption and messianism. For Joseph Stalin, who had trained to be a priest in a seminary in Georgia, the whole thing was ultimately a question of power. «How many divisions,» he famously and stupidly inquired, «has the pope?» (The true answer to his boorish sarcasm was, «More than you think».) Stalin then pedantically repeated the papal routine of making science conform to dogma, by insisting that the shaman and charlatan Trofim Lysenko had disclosed the key to genetics and promised extra harvests of specially inspired vegetables. (Millions of innocents died of gnawing internal pain as a consequence of this «revelation».) This Caesar unto whom all things were dutifully rendered took care, as his regime became a more nationalist and statist one, to maintain at least a puppet church that could attach its traditional appeal to his. This was especially true during the Second World War, when the «Internationale» was dropped as the Russian anthem and replaced by the sort of hymnal propaganda that had defeated Bonaparte in 1812 (this at a time when «volunteers» from several European fascist states were invading Russian territory under the holy banner of a crusade against «godless» Communism). In a much-neglected passage of Animal Farm, Orwell allowed Moses the raven, long the croaking advocate of a heaven beyond the skies, to return to the farm and preach to the more credulous creatures after Napoleon had vanquished Snowball. His analogy to Stalin’s manipulation of the Russian Orthodox Church was, as ever, quite exact. (The postwar Polish Stalinists had recourse to much the same tactic, legalizing a Catholic front organization called Pax Christi and giving it seats in the Warsaw parliament, much to the delight of fellow-traveling Catholic Communists such as Graham Greene.) Antireligious propaganda in the Soviet Union was of the most banal materialist sort: a shrine to Lenin often had stained glass while in the official museum of atheism there was testimony offered by a Russian astronaut, who had seen no god in outer space. This idiocy expressed at least as much contempt for the gullible yokels as any wonder-working icon. As the great laureate of Poland, Czeslaw Milosz, phrased it in his antitotalitarian classic The Captive Mind, first published in 1953: